S’rimad Devî
Bhâgavatam THE FIRST BOOK
Chapter XIII-XIV
On Urvas’î
and Pururavâ
1-34. Sûta
said :-- O Maharsis! When the king Sudyumna had gone up to heavens, the
religious king Pururavâ, endowed with great beauty and many qualities, and able
to please the minds of his subjects began to govern his kingdom well, according
to Dharma, with his heart intent on governing his people. No body knew what his
counsel was, but he was very clever in knowing others' counsels. He was always
highly energetic and his lordly power was great. The four methods of warfare,
(1) con-ciliation, (2) giving gifts, (3) sowing dissensions and (4) war, were
fully under his control. He saw that his subjects practised religion according
to Varnâs'ram (Colours and stages of life), and thus he began to govern his
kingdom. Pururavâ, the lord of men, performed various sacrifices with abundance
of Daksinâs (sacrificial fees) and also gave away much in various charities,
causing great wonder and astonishment. His extra-ordinary beauty and qualities,
liberality and good nature, his unbounded wealth and prowess made the Apsarâ
Urvas’î (celestial nymph) think of him often and she wanted him to satisfy her.
Some time passed when that procud Urvas'î had to descend on this earth, due to
a curse pronounced on her by a Brâhmin; and she chose the king Pururavâ as her
husband, thinking him to be endowed with all the qualities. She then addressed
the king and made the following contract :-- “O king, giving honour due to
every body! I keep these two young sheep in trust and deposit with you; kindly
look after these and, then, my honour will be preserved by you. O king! I will take
ghee daily and nothing else for my food; and there is one word more; O king!
Let me not see you naked, except when you hold sexual intercourse. O king I say
this truly, that, in case there be any breach in this contract I will instantly
leave you and go away.” The king accepted this contract of Urvas’î. Urvas’î,
too, remained there according to the above contract and also with a view to
pass away the period of her curse. During this time the king was fascinated
with the love of Urvas’î and became so very much attached to her, that he left
all his duties and dharma and remained long for many, many years in enjoying
Urvas’î. The king's mind was so deeply absorbed in her, that he could not
remain alone without her, even for a moment. Thus many years passed away, when,
once on a time, Indra, the lord of the Devas, not seeing Urvas'î, asked the
Gandarbhas and said :-- “O Gandarbhas! Better go and steal away the two young
sheep in a proper time from the palace of Pururavâ, and then bring Urvas'î here.
My Nandana garden is now void of all beauty without Urvas’î; so bring the lady
here any how or other.” Thus spoken by Indra, Vis'vâvasu and other Devas went
to Pururavâ's palace; and when it was dark in the night, and when Pururavâ was
holding sexual intercourse with Urvas’î, stole away the two young sheep. They,
when being carried away in the sky, cried out so piteously that Urvas’î came to
hear that as if of her two sons, and angrily spoke to the king :-- “O king! Now
the contract that I made with you is verily fulfilled! It is that I placed my
implicit confidence on you that this my misfortune has befallen on me; See! the
thieves are stealing away the two sheep, my sons as they were! How then are you
sleeping here like a woman? Alas! I am ruined in having an impotent husband who
vainly boasts of his prowess!
Where are my
two young sheep to-day that are dearer to me than my life?” Thus seeing Urvas’î
wailing, the king Pururavâ, the lord of the Universe, ran after the Gandharvas
instantly without any sense as it were, left in him, naked. The Gandharvas,
then, cast rays of lightning in that room, and Urvas’î, willing to leave, saw
the king naked when the Gandharvas left the two young sheep there and went
away. The tired king brought the two sheep back to his house in that naked
state. Then Urvas’î, too, seeing the husband naked, went away immediately to
the Devî loka. Seeing Urvas’î going away, the king wailed very much with a very
grievous heart. Then, being very much bewildered by the bereavement of Urvas’î,
with his senses beyond control, and deluded by passion, wandered about in
various countries, crying and giving vent to sorrow. Thus, wandering all over
the globe, he came once to Kuruksettra and saw Urvas’î; then with a gladdened
face said :-- “O beloved! Wait, wait for a moment; my mind is all absorbed in
you; it is quite innocent and submissive to you. So you ought not to forsake me
in such a dire difficult time. O Devî! For the sake of you, I have travelled
very far. O Beautiful one! The body that you embraced before, will now,
forsaken by you, fall here and will be devoured by crows and wolves, and other
carnivorous animals.” Seeing the king, tired and passion stricken, greatly
distressed and with a very sorrowful heart and wailing, Urvas’î spoke out:-- “O
king! You are certainly a quite senseless man; whither has gone your
extraordinary knowledge now? O king! Do you not know that the pure unalloyed
love of women cannot take place with any other as the love of a wolf cannot
fall on any man? Therefore, the earthly men ought never to trust a bit to women
and thieves. So go back to your palace and enjoy the pleasures of the kingdom;
do not drown your mind further in sorrows.” The king Pururavâ, though thus
brought to senses by Urvas’î, was so much fascinated by her love that his heart
did not feel any consolation; rather he felt indescribable pain, being held up
in bondage by the love of Urvas’î. O Munis! Thus, I have described to you the
character of Urvas’î; it is described, in detail, in the Vedas; I have stated
this in brief.
Thus ends the
thirteenth chapter of the 1st Skandha of the characters Urvas’î and Pururavâ;
in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda
Vyâsa.
Chapter XIV
On the birth
of S’ûka Deva and on the duties of householders
1-70. Sûta
said :-- O Maharsis! (Now hear the main topic). Seeing the dark-blue lady
looking askance at him, Vyâsa Deva thought :-- “Indeed! What is to be done now?
This Devakanyâ Apsarâ Ghritâchî is not fit for my household.” Then, seeing
Vyâsa Deva thus thoughtful, the Apsarâ thought that the Muni might curse her
and got terrified. Confounded by terror, she assumed the form of a S’ûka bird
and fled away; Vyâsa, too, became greatly surprised to see her in the form of a
bird. The moment Vyâsa saw the extraordinary beautiful form of Ghritâchî, the
Cupid entered then, into his body, and his mind was filled with the thought of
sweet feminine form and was gladdened and all his body was thrilled with
pleasure so that the hairs of the body stood on their ends. The Muni Vyâsa Deva
tried his best and exerted his power of patience to its utmost, but failed to
control his restless mind to enjoy the woman. Though he was very energetic, and
he tried repeatedly to control his heart, enchanted with the beautiful form of
Ghritâchî, yet he could not, as due to a state of things pre-ordained by God,
control his mind. At this state, when he was rubbing the fire sticks to get the
sacred fire, the two pieces of wood used in kindling the fire, his seed (semen)
fell upon the Aranî (the two pieces of wood used in kindling the sacred fire).
But he did not take any notice of that, and he went on rubbing the firesticks
when arose from that Aranî the wonderfully beautiful form of S’ûka deva,
looking like a second Vyâsa. This boy, born of Aranî fuel, looked there
brilliant like the blazing fire of the sacrificial place, whereon oblations of
ghee are poured. Seeing that son,Vyâsa Deva was struck with great wonder and
thought thus :-- “What is this? How is it that my son is born without any
woman.” Thinking for a while, he came to the conclusion, that this had
certainly come to pass as the result of boon granted to him by S'iva. No sooner
the fiery S’ûka Deva, was born of Aranî, he looked brilliant, like fire, by his
own tejas (spirit). At that time Vyâsa Deva began to look with one steady gaze
the blissful form of his son as a second Gârhapatya Fire, brilliant with the
Divine fire. O hermits! The river Ganges came there from the Himalayas and
washed all the inner nerves of the child S’ûka Deva, by her holy waters and
showers of flowers were poured on his head.
Vyâsa Deva
next performed all the natal ceremonies of the high-souled child; the celestial
drums were sounded and the celestial nymphs began to dance and the lords of the
Gandharvas Visvâvasu, Nârada, Tumburu and others began to sing with great joy
for the sight of the son. All the Devas and Vidyâ Dharas began to chant hymns
with gladdened hearts at the sight of the Divine form, the son of Vyâsa, born
of aranî. O twice born ones! Then were dropped down from the sky the divine rod
(Danda), Kamandalu, and the antelope skin. No sooner the extraordinarily
brilliant S’ûka Deva was born than he grew up, and Vyâsadeva, who is master of
endless learning and how to impart them to others, performed the son's
Upanayana ceremony. No sooner the child was born than all the Vedas with all
their secrets and epitomes began to flash in the mind of S’ûka Deva, as it
reigned in Vyâsa Deva. O Munis! Bhagavân Vyâsa Deva gave the name of the child
as S’ûka as during the moment of his birth he saw the form of Ghritâchî in the
form of the S’ûka bird. S’ûka then accepted Brihaspati as his guru and began
devotedly, with his whole head and heart to perform duly the Brahmacharya vow
(the life of studentship and celebacy). The Muni S’ûka remained in the house of
his Guru and studied the four Vedas with their secrets and epitomes and all the
other Dharma S'âstras and gave Daksinâ to the Guru duly according to proper
rules, and returned home to his father Krisna Dvaipâyan. Seeing his son S’ûka,
Vyâsadeva got up and received him with great love and honour and embraced him
and took the smell of his head. The holy Vyâsa asked about his welfare and
about his studies and requested him to stay in that auspicious Âs'rama. Vyâsa
then thought of S’ûka's marriage and he became anxious and began to enquire
where a beautiful girl of a Muni can be found. And he spoke to his son :-- “O
highly intelligent one! You have now studied all the Vedas and Dharma S'âstras.
Therefore, O sinless one! better marry now. O son! Take a beautiful wife, and
leading a householder's life, worship the Devas and Pitris, and free me from
debt. There is no other way of issueless persons; he can never go to heaven; so
O highly fortunate son of mine! Now enter into the life of a householder and
make me happy. O highly intelligent one! I have big expectations from you; now
try to fulfill them. O greatly wise S’ûka! After a very severe asceticism, I
have got you who are verily a Deva born without any womb. I am, therefore, your
father; save me.” When Vyâsa spoke thus to S’ûka, making him sit close by, the
highly dispassionate Sûka at once made out that his father was terribly
attached to the world and replied :-- “O knower of Dharma! you have, by the
power of your great intelligence, divided Veda into four parts; why are you
therefore advising me so now? I am your disciple; so give me true advice.
Certainly I will obey your order.” At this Vyâsa deva said :-- “O son! I have
got you after I had performed very severe tapasyâ, for one hundred years, and
worshipped Bhagavân S'ankara in the sole object of having you. O highly wise
one! I will ask some king and will give you sufficient wealth for your family
expenses. So that you, having attained this much desired youth, enjoy the
householder's life.” Hearing these words of the father, S’ûka Deva said :-- “O
father! Kindly say this to me what pleasure is there in this earth that is not
mixed with pain. The happiness, that is mixed with pain, is not called
happiness by the wise. O highly fortunate one! when I will marry, I will become
certainly submissive to that woman; see then how happiness can be possible to
one who is dependent; especially to one, dependent on one's wife. Rather
freedom can be obtained one day when one is tied to an iron or wooden pillar;
but never freedom will come to that man who is tied by his wife and children.
As the body of man is full of urine and faeces, so is the body of the woman.
The more so, when I am born of no womb, how can I find happiness there; not
only in this birth, but in my previous birth, too, I had no desire to be born
of any womb. How can I desire now to enjoy the pleasure of urine and faeces in
the face of the bliss of self that has got no other bliss equal to it? The
high-souled persons, that find pleasure in their selves, never go after the
sensual pleasures of the objects of enjoyments? When I studied first, the Veda
in detail, it struck me that the Vedas dealt with the S'âstra of Karma mârga
(the way of action); and it is all full of Himsâ (injury to others). Then I
took Brihaspati as my Guru to shew me the way to true wisdom; but soon I found
that he, too, was attacked with the dreadful disease Avidyâ (ignorance) and
plunged in the terrible ocean of world, full of Mâyâ. So it became quite clear
to my mind, how could he save me? If the physician be diseased himself, how can
he effect cures to other diseases? When I am desirous of liberation, how can I
get it from a Guru who is himself deeply attached to the world; how can such a
one treat my case to free me, from the disease of attachment to this world? It
would be merely a farce. I bowed down to the Guru and now I am come to you to
save me, frightened by this terrible serpent of Samsâra. Day and night the
Jîvas travel in this awful wheel of Samsâra, this constellation of Zodiac; they
are moving like the Sun and never get any rest. O father! If we discuss about
the truth of Âtman, we will at once find that there is no trace of happiness in
this Samsâra. As the worms enjoy pleasures in the midst of faeces, so the
ignorant persons find pleasures in this Samsâra. Those who have studied the
Vedas and other S’âstras and yet are attached to the world, are certainly
deluded and blind like horses, pigs and dogs; no one is more stupid and
ignorant than those persons. Getting this extremely rare human birth and
studying the Vedanta and other S’âstras, if they be attached to this world,
then who are the men that will attain freedom? What more wonder can you find in
this world than the fact that persons, attached to wives, sons and houses; are
denominated as Pundits? That man who is not bound by this Samsâra, composed of
the three Gunas of Mâyâ, is Pundit; that man is intelligent and he has
understood the real import of the S’âstras. What use can there be in studying
the S’âstras, in vain, that teach how to bind men more firmly in this Samsâra,
full of Mâyâ.
That S’âstra
ought to be studied, which tells how a man would be liberated. The house is
called "Griha" because it catches hold of a man firmly. So what
happiness can you expect from the house which is like a prison? O father! I am
therefore afraid. Those Pundits are certainly stupid and they are certainly
deceived by the Creator, who having the birth even of men, become again
imprisoned.” Hearing these words of S’ûka, Vyâsa spoke as follows :-- “O Son!
The house is never a prison, nor is it the cause of any bondage; the
householder whose mind is unattached, can get Moksa, in spite of his being
such. Truthful, holy, earning wealth by just means and performing, according to
rules the rites and ceremonies, as stated in the Vedas and doing S'râddhas
duly, a householder can certainly get Moksa. See a man who is a Brahmachâri,
who is an ascetic, who is a Vânaprasthî or follows any other method or vow, all
have got to worship the householder after mid-day. The religious householder,
too; welcomes them all, with sweet words, and gives them food, with great love
and respect, and thus does them an amount of good. For this reason the
householder's stage is the most excellent of all; and I have not seen or heard
of any other Âs'rama superior to it. For this reason Vas'istha and other
Âchâryas resorted to householder's life, in spite of their being endowed with
great wisdom O highly fortunate one! If one performs duly the rites and
ceremonies of the Vedas, there is nothing that is impracticable to him. Be it
the birth in a good family, or the enjoyment of heavens say, or be it Moksa,
whatever desires, it is fructifled to success. Also there is no such rule that
one will have to remain in one and in the same Âs'rama throughout his life. The
Pundits who know Dharma say that pupils can go from one Âsrama to another,
Therefore, O child! accept Agni (the householder's fire) and try your best to
do unremittingly your duties. O Son! Enter into a householder's life and
appease the Devas, Pitris and men; procreate sons and enjoy the pleasures of
household life. When old age will come, quit the house and take up the
Vânaprasthâshram (the third stage) and go to a forest and perform the excellent
vows and then take up the dharma of the Sannyâsa (renunciation of everything).
O Fortunate
one! He who does not take a wife, is certainly maddened by these indomitable
five organs of action, five organs of senses and mind. Therefore, the makers of
the S’âstras say, that to save one self from the pernicious influences of these
vicious senses, one is to take wife during his youth time and then be engaged
in performing tapasyâ during his old age. O fortunate one! In days of yore, the
fiery Râjarsi Vis'vâmitra practised very severe tapasyâ without any food for
three thousand years, and thought he was very strong and shining like fire, he
was fascinated by the charm of the celestial nymph Menakâ. And an auspicious
daughter was born from the womb of Menakâ by Vis'vâmitra. My father Parâs'ara,
though a great ascetic, was struck with Cupid's arrows at the sight of the
daughter of a fisherman, named Kâli and accepted her in the boat. What more
than this, that Brahmâ seeing his own
daughter Sandhyâ was struck by passion and ran after her, when Bhagavân Rudra
Deva made him unconscious by his Humkâr sound and made Brahmâ desist from the
attempt.
So, O fortunate one! Take my word pregnant of
good issues and marry a lady, born of a good family, and follow the path
presented in the Vedas.”
Thus ends the fourteenth Chapter of the 1st Skandha, on the birth of S’ûka Deva and the duties of householders in the Mahâ Purâna S'rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Vedavyâs.
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter IX-X
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter VII-VIII
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter V-VI
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter III-IV
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter I-II
VISHNU PURANA. -
BOOK III. CHAP -16,17,18
VISHNU PURANA. -
BOOK III. CHAP. XV.
VISHNU PURANA. - BOOK
III. CHAP. XIV.
VISHNU PURANA. -
BOOK III. CHAP. XIII.
VISHNU PURANA. -
BOOK III. CHAP. XII.
VISHNU PURANA. -
BOOK III. CHAP. XI.
VISHNU PURANA. -
BOOK III. CHAP. X
VISHNU PURANA. -
BOOK III. CHAP. IX
VISHNU PURANA. -
BOOK III. CHAP. VIII
VISHNU PURANA. -
BOOK III. CHAP. VII.
VISHNU PURANA. - BOOK
III. CHAP. VI
VISHNU PURANA. -
BOOK III. CHAP. V
VISHNU PURANA. -
BOOK III. CHAP. IV
VISHNU PURANA. -
BOOK III.- CHAP. III
VISHNU PURANA. -
BOOK III.- CHAP. II.
चंद्रकांता
(उपन्यास) पहला अध्याय : देवकीनन्दन खत्री
खूनी औरत का
सात खून (उपन्यास) : किशोरी लाल गोस्वामी
ब्राह्मण की
बेटी : शरतचंद्र चट्टोपाध्याय (बांग्ला उपन्यास)
SELF-SUGGESTION AND
THE NEW HUNA THEORY OF MESMERISM AND HYPNOSIS – chapter-1, BY- MAX FREEDOM LONG
VISHNU PURAN-BOOK I
- CHAPTER 11-22
VISHNU PURANA. -
BOOK I. CHAP. 1. to 10
THE ROLE OF PRAYER.
= THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.
HIGHER REASON AND
JUDGMENT= CONQUEST OF FEAR.
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
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